Explore our collection of theological essays, biblical studies, and reflections on faith and culture.
Understanding Shakespeare’s Biblical references is vital for the interpretation of many, if not all, of Shakespeare’s plays. For Othello , it is especially important, not only because the interpretation of the play is contested among various approaches — feminist, homosexual, post-colonial, Marxist, Freudian, new historical, and others — but also…
Mike Allen of Reformed Theological Seminary, Orlando, scores some points in his review of The End of Protestantism . He lodges the fair complaint that my rhetoric sometimes outruns my evidence. He argues that more stress on the present reality of the church’s unity deepens the tragedy of division; divisions…
I begin with two observations. First, on any millennial view, the Christian account of history is progressive, moving from the garden to the city. It is eschatological not only in that there is an end, but that the end is a glorified beginning, not merely a return to origins. To…
The church is a new form of polity that erupts into the world as much as the Son of God comes into the world. It’s a real-world political alternative to the polities of the ancient world. It resolves many of the political dilemmas of the ancient world, though not simply…
In my last post , I explained how Baptists really have a “one-ordinance-one sacrament” ecclesiology. I said this: “what Baptists really believe, in modern parlance, is that there is one ordinance (baptism which is a sign or symbol only) and one sacrament (the Lord’s Supper in which feeding upon Jesus…
One of the most extensive and penetrating responses to the Yoder-Hauerwas attack on Constantiniansm is found in Oliver O’Donovan’s Desire of Nations , in a chapter entitled “The Obedience of Rulers.” O’Donovan defines the word “Christendom” as “a historical idea,” specifically “the idea of a professedly Christian secular political order,…
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Darrin Belousek ( Atonement, Justice, and Peace: The Message of the Cross and the Mission of the Church ) gives a provocative reading of Isaiah 53’s Suffering Servant. He argues that the passage doesn’t teach a penal substitutionary view of the atonement. He isolates two issues: First, he claims that…
I address the gay marriage debate again this morning at the First Things site .
The dragon in heaven (Revelation 12:3) has seven heads, ten horns, and seven diadems on his seven heads. There’s a lot going on there, no doubt, but faced with a list like that my instinct is to start adding. It turns out to be a useful operation in this case.…
The bride of the Song is a closed garden (4:12), her spices and fruits inaccessible, her springs of living water sealed up. Winds blow over the garden of the bride, spreading her fragrance (v. 16). But no one can feast, or drink, or see her beauties, until the Lover enters…
Commenting on the Song of Songs 4:10, Paul Griffiths ( Song of Songs (Brazos Theological Commentary on the Bible) , 108-9 ) points out that love’s wound is not only the result of failed love or love’s absence, but inherent in love itself: “As the lover caresses his beloved’s hair…
Six times in Isaiah, things “break forth” ( patsach ). The word means “break,” as in breaking bones (Micah 3:3), but in Zion the things broken always sing. When you compile all the uses in Isaiah, it amounts to a cosmic chorus. The whole earth breaks into song (14:7); heavens,…
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